Cultural compromise, such as found in Pergamos, brings judgment from Jesus. To those who refuse to compromise their convictions, Christ promises eternal life.
Moderns sneer at the Bible's food laws, but God gave them for man's good. This study shows they are still in effect for us today!
Were the clean and unclean laws abolished at the cross? A closer look at the pertinent New Testament scriptures reveals God's intent.
Christ severely criticizes the church of Pergamos for its problems with the doctrine of Baalam and idolatry. Nevertheless, to those who overcome these sins, He will grant eternal life!
John Ritenbaugh, acknowledging that the world's food supply has been increasingly contaminated by genetic modification, maintains that any attempt to seek a physical solution is impossible. Consequently, no one should ever permit himself to be in the posit. . .
God does not just want us not to sin, He also wants us not even to appear to be doing evil. We must guard their thoughts, words and deeds at all times.
Contrary to Protestant understanding, our works emphatically do count - showing or demonstrating (not just telling) that we will be obedient.
The end-time church is warned against Nicolaitanism, for it exists today. The Scriptures, plus some first century history, reveal who the Nicolaitans are.
Through Acts 1-15, God (primarily through the work of Peter, Paul and James) has removed His work out of the Judaistic mold, creating the Israel of God (the church) designed to spread to the Gentiles. Though certain ceremonial and civil aspects of the law . . .
In this sermon on the admonitions of I Corinthians 10, John Ritenbaugh warns that, like our forebears, we can lose our salvation if we live a life of divided loyalty even though we have mechanically and physically gone through the ordinances. Like the Old . . .
After explaining the context in which Paul advocated going from house to house, John Ritenbaugh reiterates that Paul, who understands clearly that God alone calls (John 6:44), makes his initial contact with non-believers in public places (synagogue and for. . .
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